Chapter IX: Sooloo (5)

... Now considering Mindanao under its social and political aspect, its population is divided into Christians, heathens, and Moros, all of whom proceed in general from the Malay, Indonesian races, [125] and the indigenous or Negrito race, and from crosses of the same races among themselves and with other superior races, especially the Chinese and Spaniards. The Christians are divided into old and new. The old Christians number about 186,000, and occupy in the ethnographical map accompanying our letters, the place represented by color no. 1. Their customs smell of the greater or less familiarity that they have or have had with the heathens from whose races they proceed. Without the powerful and efficacious influence of religion one would note in them a marked tendency to idleness, drunkenness, gambling, and lust. On the other side they are naturally hospitable, docile, and generous. They are pious in the performance of their religion. In their family and married life considerable morality is observed when there exist no rocks of scandal in the villages. I have observed in certain parish books which register more than two hundred baptisms per year, that two or three years pass without the notice of a single natural child. [126] They are given to the cultivation of rice, abaca, sugar-cane, coffee, tobacco, bananas, lumbias, cocoa-palms, and other fruit trees, and to that of tubers such as sweet potatoes, gabe, and aroru, which are an article of prime necessity for them in times of famine. They extract mastic and other resins, as for example piao and guisog, and refine the oil of cocoanuts, biao, and balao, but do not extract castor or peanut oil as they are ignorant of their use. [127] Wax and honey are very abundant. From the latter, and from sugar-cane, nipa, cocoanuts, rice and cabo negro they prepare their drinks, and their vinegars from the last named and from camagon. [128] They also get salt from sea-water by means of rapid evaporation. [129] In general, the men are farmers, but among them there are carpenters, smiths, metal workers, masons, tailors, and even some who devote themselves to the making of weapons. The women weave the filaments of pina, tindog, [130] abaca, cotton, and silk. They embroider and sew most delicately and tastefully. In certain seasons of the year, many Indians of the coasts, travel and fish especially for sea-turtles, whether they have any shell or not. [131]

They live in humble houses of nipa, bamboo, and even of wood, which are quite luxurious among the most powerful. The animals that they use for their work, conveyance, and travel are the carabao, the ox, and the horse. Their implements for farming are reduced to the plow and the bolo. Their domestic animals are the dog, cat, cock, and swine. Their games are cockfighting, cards, and sipa, a hollow ball of split bamboo, which they move with the feet. They also use dancing as a means of diversion, especially the moro-moro dance and the tapairon. During their principal feasts, they adorn their houses with hangings and hold modest banquets. They are very fond of excitement and noise, especially that caused by fireworks. Their usual cutting weapons are the hatchet, sundan, ligdao, kris, campilan, tabas, and the badi for the women. The missile weapons are the spear which may be of four kinds, namely, puyus, budiac, linayas, and pinuipui; arrows of bamboo, palma brava, [132] iron, and steel. Those weapons used both for cutting and thrusting are balaraos or two edged daggers, whose hilts and scabbards are usually adorned with various designs in silver engraved by themselves. The boats used by them are vintas, barotos, bancas, bilus, pancos, faluas, paraos, and lancanes. For fishing they make use of the harpoon, arrows, bolos, corrals, and nets. For the same object they also use the bark of the tree called tuble and the fruits of the tuba-tuba, and lagtan. [133] There trade is, as a rule, reduced to the articles of prime necessity in food, drink, clothing, and work utensils. Among the old Christians of Mindanao, tulisanes by profession are not known, and if there are any in the south, they are deported.

The new Christians, from 1876 to the present time, reach some 25,000. In their general characteristics and customs, they are not distinguished from the races to which they owe their origin. Nevertheless, after they receive holy baptism, and while they live as Christians under the civil and religious organization to which they are subjected by the father missionaries, a very marked difference is noted, for by the habit of subjection to law which they acquire by means of the mild means of Christian education which the missionary who has been able to merit their confidence, strikes, the change of their customs is facilitated in a remarkable manner, and in a short time the moral condition of their families and individuals is changed. I mean [that the above is true] when they persevere [in the Christian life] for in regard to this, there are some tribes who are more fickle than others. Thus for example, the converted Mandaya is much less inconstant than the Manobo, for the importance of being subject to a beginning of authority is more impressed on his mind.

The heathen to the number of about 300,000, are divided into different nations or families of three races properly so called: the Malay, the Indonesian, and the Negrito. They have many crosses with other superior races, as the Chinese, Japanese, and even according to some, the European. [134]

The Mamanuas (man-banua, "inhabitant of the country") are the true indigenous aborigines of the country. [135] Their color is dark, and their hair is oily, woolly, and curly. They are nomadic and go naked. They pass the night where it overtakes them, taking shelter under an improvised hut of palasan [136] or of any tree branch. Their food is the fruit and the roots of the forest and the flesh of deer, boars, monkeys, snakes, and reptiles. Their weapons are the bow and arrow, spear, and knife. They have an idea of God and of a worship, as well as some maxims of natural law. They are timid, and miserable creatures, moved by necessity, and loving of ease. They inhabit the small peninsula of Surigao and extend to Tago through the mountains. Their chiefs generally contract marriage with the Manobo women. This race is almost extinct in consequence of the privations incident to their wandering life. Four small villages of Mamanuas exist in the parish of Mainit and another in that of Gigaquit. The total number of this tribe does not exceed two or three thousand. Those baptized number about five hundred. In the map they occupy color number 2.

The Manobos or Manuba (man-suba, [137] "river dweller") as is indicated by their name itself live near the rivers. They inhabit the valley of the Agusan, which extends from Butuan to Oloagusan. They live besides on the point of San Agustin on the southern shore of the bay of Malalag, and in the district of Cottabato, as may be seen in the ethnographical map, accompanying these letters, color no. 3.

This tribe is numerous, wild, fickle, easy to reduce, [138] somewhat difficult to preserve, and suspicious and treacherous in their attacks. They build their houses near the rivers and often in the forks of trees. Their religion is very like that of the Mandayas. They annually change their abode in order to make new fields, being compelled to do so because of the grass and briars which spring up. As they have no means for the deep working of the soil, consequently permanent possession has no charm for them. They abandon their houses as soon as anyone dies in them, and if the deceased is an outsider, they demand the worth of the abandoned house from his relatives. Their system of life is the patriarchal, under the protection of their respective bagani. The Manobo, according to Dr. Montano, [139] presents two extreme types: one athletic, and of much slighter build than the other. Those two types combined in the majority of the individuals constitute another medium type whose characters are more plainly marked in the Manobos of Davao, than in those of the Agusan. Their clothing, weapons, and ornaments closely resemble those of the Mandayas, with the exception of the strings of glass beads, which are black rather than red among the Manobos. Tattooing is practiced among the Manobos, and is done by means of a needle and powdered charcoal. The number of the Manobos in the valley of Agusan is about 20,000, half of whom are now reduced. The number of those of the district of Davao and Cottabato is unknown.

The Mandayas (man-daya, "people of the upland"--ilaya) is a tribe extending from Tago to Mati, and from Gandia to the source of the Agusan, and in the district below the Salug, as may be seen at color no. 34, of the adjoined ethnographical map. The manners and customs of the Mandayas are described in a letter written by Father Heras, June 8, 1878. The Mandayas number about 30,000 of whom 8,000 are already reduced and baptized.

The Manguangas [140] (man-gulangas, "people of the woods") live on the upper part of the Salug. They are warlike and have continual quarrels with the Manobos and Mandayas of the Agusan, the Moros of the Hijo, and the Atas. They are easy to reduce. In the map, they occupy the place corresponding to color no. 5.

The Monteses (Buquid-non) [141] of the second district of Mindanao are divided into two groups: those adjacent to the Manobos of the Agusan between Gingoog and Nasipit, who approach to the habits, and the social and religious life of the latter; and those who people the mountains and valleys of the Tagaloan River. Comprehended in the parish of Balingasag, there are several reductions of them. Their number is about 4,000. They are shown in the map at color no. 6.

The Atas (from itaas, ataas, atas, "those who live on the heights") are the indigenous natives who generally live about the western districts of Mount Apo. [142] They are warlike and fight against the Moros and the Bagobos. The Atas extend to the northwest of Davao, and in their ramifications finally reach to the borders of the Bagobos, Guiangas, Mandayas, and even to the Subanos and the Monteses of Cagayan and Maguindanao. The number of this tribe is unknown, even approximately, but it is conjectured with foundation that it must be very numerous. In the map they occupy the place corresponding to color no. 7.

The Guiangas [143] (guanga, gulanga "inhabitant of the woods") live, according to Father Gisbert, scattered between the rivers and rancherias of Dulian, Guimalan, Tamugan, Ceril, and Biao near Davao, and they number about 6,400. Their dialect is entirely different from those of the others, and they show sufficient intelligence, but they are very barbarous, and human sacrifices are still held among them. In the map they occupy color no. 8.

The Bagobos [144] inhabit the eastern slopes of the Apo. They are of moderate stature, and well built, for the deformed children are smothered at birth. They are fond of work. They perform human sacrifices in order to placate Darago (Da-dago, Du-dugo, Mu-dugo, "he who sheds blood," or "the shedder of blood") or Mandarangan. They believe in two beginnings, are difficult to reduce, and easy to keep after reduction. They are warlike and cruel, excellent horsemen, and daring fishermen. They dress luxuriantly, and at times wear shirts which cost them two or three slaves. They drink intus (the sap of the fermented sugar-cane) and offer it when they make visits to all those in the assembly beginning with the most worthy. The number of the Bagobos, according to Father Gisbert, is about 12,000, of whom 800 have been reduced and baptized. In the map they are found at color no. 9.

The Calaganes [145] are not Moros. Their captain and all his family have been baptized, and, in consequence of that, a new reduction has been formed from the individuals of this tribe in Digos, between Piapi and Santa Cruz. They are fine fellows and very tractable. In the map they occupy the color corresponding to no. 10.

The Tagacaolos [146] (taga-ca-olo, "inhabitant of the head," or "source of rivers") are as capable as the Bagobos, without being as cruel and superstitious as they. In their contests they are generally very valiant especially those who are widowed; for to become a murderer is a good recommendation for the contraction of second nuptials. The Tagacaolos are of good figure and of a somewhat clearer complexion than those of the other tribes with the exception of the Mandayas. The Tagacaolos occupy the mountains of Haguimitan in the small peninsula or the cape of San Agustin. Between Malalag, Malita, and Lais, are found 7,000 and about 2,000 in the peninsula of San Agustin. There is a small village of this tribe in Malalag of those newly reduced, which has already 186 Christians. The Loac are wild Tagacaolos still more degraded than the Mamanuas who live on the heights of Haguimitan. In the map they will be found at color no. 11.

The Dulanganes (Gulanganes) called also Bangal-bangal, like the Manguangas, are people of the woods, and live in the mountains, about fifteen leguas from the Rio Grande, toward the southern coast. They are savage and fierce, and the Moros themselves who do not dare to meddle with them call them a bad race. It could be that the so cried-up ferocity of the Dulanganes bugaboo was invented by the Moros for their own ends, according to a note in one of the letters of Father More. Their number is unknown. They go completely naked, and for the most indispensable covering they use a kind of small apron made of bark or the leaves of trees. Their food is the same as that of the Mamanuas. They do not have houses either, and live in caves or inside the trunks of trees, or like the Mamanuas. Their weapons are usually arrows poisoned as I have heard with the curare. Is this perchance the same curare that is discussed by Father Gumilla in his Orinoco ilustrado? [147] They will be found at color no. 12 in the map.

The Tedurayes or Tirurayes [148] live on the slopes at the left of the lower Pulangui. They number from 8,000 to 10,000 at the most. They occupy on the map the place corresponding to color no. 13. They are amiable, friendly to the Spaniards, but oppressed by the Moros. Their fear of molestation from the Moros together with their nomadic tendencies, due to the lack of carabaos and farm implements, make their complete reduction difficult at present. Their system of government is patriarchal, and the chief of the tribe is called bandarra. They pay their tributes to the Moro datos as an annual rent for the lands which they cultivate. The women adorn their hands and legs in an insupportable manner, with huge brass rings; and they pierce their ears in which they place pendants more than one centimeter in diameter. The men allow their hair to grow like the heathens of other tribes, but do not tie it up like those tribes. Their weapons and industry show the influence that they have received from the Moros. They gird the body with belts interwoven from brass wire a decimeter or so in width. Their religion is a shapeless aggregation of superstitious ideas. It is not accurate to say that the Tirurayes have so low an idea of their self respect that they believe themselves to be honored in prostituting their wives and daughters with the Spaniards. Given the supposition of some isolated deed which might seem to prove the abovesaid, a general rule could not be deduced therefrom against the integrity of the customs of the Tirurayes in this matter, against which the nature itself, not only of man but also of the brute animals themselves, cries out with a loud voice.

The Tagabili or Taga-bulu are, together with the Bilanes, the owners of the lake of Bulu-an, and live on the southern shore of that lake. This tribe is warlike and friendly to the Moros, Tirurayes, and Manobos, who live near them. The Moros of Sarangani are wont to ally themselves with the Bilanes of Balud and Tumanao in order to fight against the Tagabilies. I believe that their reduction will be as easy as is that of the Bilanes. In the map they occupy the place corresponding to no. 14.

The Samales [149] of the island of Samal near Davao are Moro and Mandaya mestizos. They are brave and well inclined to the Spaniards. Their population reaches about 2,000. There is a new reduction of Christians in Samal. They are not so difficult to reduce as are the Moros. They occupy color no. 15 in the map.

The Bilanes or Buluanes (Bil-an, Bul-u-an, Bulu-an) [150] reside in the vicinity about the lake of Buluan and in the mountains between the said lake and the bay of Sarangani. They are the most exploited tribe and the most degraded physically except the Mamanuas. They are fugitive, timid, docile, amiable, and easy to reduce. In two of the islands of Sarangani, Balud and Tumanao, live also about 1,500 Bilanes who maintain good relations with those of their race in Mindanao, and with the Manobos of Culaman. They occupy color no. 16 on the map.

The Subanon ("people of the river") [151] are a tribe that has become degenerate because of the persecutions which they have had to endure from the Moros who collect large tributes from them. They are husbandmen, but the Moros gain the benefit of their sweat. They are long-suffering and pacific for they are not accustomed to the handling of arms; and they are superstitious and ignorant. Their docility would render their complete reduction very easy. They occupy almost all the peninsula of Sibuguey, and are contiguous to the Moros of Lanao and of the bay of Illana. The latter make use of them, for they enslave them in order to make them work their fields. The military road from Tucuran to Maranding which has been ordered to be built by his Excellency, Captain-general Terrero, [152] will destroy the dominion exercised by the Illanos Moros and those of Lanao over the Subanos, for it will destroy the piracy and captivity because of the impossibility of communication. At the same time it will facilitate the action of the missionaries in the reduction of the said heathens. At the present time there are five reductions of Subanos in the Dapitan district, which have about 2,000 new Christians; another in the Zamboanga district in the jurisdiction of Ayala; while three reductions have already been begun successfully on the bay of Sibuguey, namely, Tupilak, Buluan, and Bancalan. The Subanos are designated on the map at color no. 17.

The Lutangos Moros are Calibuganes. They are of a timid and peaceful nature and live in Silanga de la Olutanga. They engage in fishing, and have no other dwelling, according to Figueroa, than their vintas in which they live. Each family carries with it its miserable possessions, and they pass years without setting foot on the land for even the fuel that they need is furnished by the mangrove trees. They generally go naked. Their number does not exceed three or four hundred. On the map they occupy color no. 20.

The Calibuganes are Moro and Subano mestizos, who are peaceful and but little warlike. They share in the religion of the Moros which is altered by the superstitions of the Subanos. They are considered by the Moros as a free people, and hence the latter only exact from them personal service with their vintas. That runs at the account of the datos, on whom depend the maintenance of the same people. They live in small groups on the coasts of the peninsula of Sibuguey and occupy color number 21 on the map.

Moros. The Moros compared to the Christians of Filipinas, are what the Jebusites are to the village of God. Consecrated to piracy and the taking of captives since the beginning of their installation in Jolo and Mindanao that profession has always been for them the most solid support of their formidable power. Until 1860 when eighteen steamboats came to this archipelago it was impossible to break their indomitable pride, and assure communication with the sea of Mindoro. Later with the increase of the navy and the installation of the steamship post it has become impossible for those people to leave their lurking places in order to practice their infamous raids. The expeditions of General Claveria against the Moros of Balanguingui; those of Urbistondo and Malcampo, against the Moros of Jolo; [153] and the definitive establishment of our forts in Davao, Rio Grande, and Jolo, have given the deathblow to Mahometanism in the archipelago, [154] and it is now become shrunken to the reducible circle of the territory that they overlook, and in that of the heathen rancherias which surround them, where the beneficent influence of the Spanish domination has not yet been able to penetrate in an efficacious and immediate manner. Nevertheless the Moros will be from today and forever under the vigilant eye of the victorious Lion of Castilla, so that they may not commit any offenses outside. The day on which the missionaries shall have succeeded in planting the cross among the heathens who surround the Moros, then the latter deprived of the slaves who cultivate the earth for them and clothe them, erect their houses, and serve them as an object of luxury and trade, will on that day see their necessity to change the campilan and the kris for the ploughshare and the plough, the fierce arrogance of the warrior or pirate, for the pacific gentleness of the man who is forced to gain his bread by the sweat of his brow.

The worst Moros are those of Jolo and some rancherias of the coasts of Basilan called Samal Laut (see color no. 23); the Illanos (no. 18), who occupy the bay of Illana which gives them their name, and who form a few groups on the coasts of Sibuguey; those of the lake of Lanao; those of the valley of the Rio Grande; and those of the coast between Cottabato and the gulf of Sarangani.

The most pacific are the Yacanes Moros (no. 22) of the interior of Basilan; the Sanguiles (number 19); and those of Sarangani, except some who have come from the Rio Grande. The Moros of the gulf of Davao and Mayo are not feared both because of their isolation and their small number.

[Continuing Father Pastells speaks of the ethnographical map that accompanies this volume of the Letters. He mentions the fact that Blumentritt published a map of like character in 1884. The present map is made from information obtained directly by the Jesuit missionaries. Concrete information as to the various dialects is still in so incipient a condition that nothing can as yet be written definitely on the subject, but Father Pastells holds out the hope that such information may be given in the near future.]

LETTER FROM FATHER JOSE MARIA CLOTET TO THE REVEREND FATHER RECTOR OF THE ATENEO MUNICIPAL

Talisayan, May 11, 1889.

Pax Christi.

My dearly beloved Father Rector in Christ:

In my last letter to your Reverence, I indicated to you that I was gathering some data in regard to the religion, manners, and customs of the mountain race. Now during the days of our stay in Talisayan, I shall make use of my spare moments to write your Reverence what I have been able to learn in the various reductions and visitas of said heathens. In the present letter, however, I shall only give information of some interesting matters which are worth knowing, and are not unsuitable for a familiar letter.

In order to give the fullest information of the mountain race, I shall take in general the water farthest up, beginning with their name and with the territory which they occupy. I shall tell something of their religion, false beliefs, and peculiar customs, and, not forgetting their progress and their industries, I shall end by setting down, although in passing, the fruit which our missionaries have gathered in a short time among those heathens. I shall not bind myself, however, to tell everything, but only some of the most remarkable things which have come to my notice.

The Monteses, recognized in Mindanao under the name of Buquidnons (inhabitants of the thicket), are found in the district of Misamis, and can be considered as divided into three main groups. The first embraces those who extend through the mountains and fertile plains bathed by the Tagoloan, Cagayan, and Iponan rivers. The second comprises the Colindantes with the Manobos of the Agusan between Gingoog and Nasipit. Those living on the right bank of the Pulangui River and along some of its affluents form the third group. They are shown at number 6 on the ethnographical map. [155] From what I have just explained, it can be easily seen that, although the Buquidnons have some peculiarities which distinguish them from the other races, as is natural, yet they approach in the manner of their habitual social and religious existence, to the other races of this territory, as I shall note in the course of this brief relation. Their exact number is not known, but it can be calculated that they at present exceed 13,000. They are of good stature and graceful build, and even handsome. Their character is affable and frank, and some of them seem to me so clever and polished that they are not one whit behind the most civilized Visayans, and to judge by the frankness with which they speak to the father missionary, and by the naturalness with which they handle their affairs with the old Christians, no one would say that they were heathens. By the capacity of their minds (as Father Urios very well remarked) they would be elevated as the kings of all the Manobos, since they surpass the latter so greatly. However, to tell the truth, one always recognized in heathens, whoever they may be, that their understanding is obscured and confused by false ideas which penetrate into all the acts of their life. In the race of which I am treating they are shown to be heathens by certain vices of egoism, their self-interest, and the satisfaction that they take. Blessed forever be the light of our holy faith which enlightens us with the true knowledge of God and of ourselves, and infuses us with self-abnegation and supernatural love for God and our neighbors!

From what I have seen and heard I can assert that the dress of the Monteses is better than that of all the rest of the races of Mindanao in point of decorum and modesty, and in affirming this, I refer, not only to the men but also to the women. The skirts which the latter wear down to the ankles fasten securely at the waist their white shirt. Above this they wear another very short and well-fitting shirt on which they sew little bits of cloth of many different colors in the manner of fine patchwork. The sleeves are short and full and are ornamented in the same manner. They take pleasure in choosing the colors and designs with which to adorn their dress. On the left side of the girdle they hang rings and bundles of sweet-scented herbs mixed with glass beads and hawk's-bells. Fine rings of copper, brass or silver on their legs hanging quite loosely, produce a certain sound when they walk, which invites the attention of him who is ignorant of such a custom. Their manner of dressing the hair is also peculiar and characteristic, for they twist and knot the chief lock of the hair, without braiding it, in the form of a large high crown. All about the head hang very short locks of hair of equal length, which take the form of a small circle on the forehead, and sometimes almost cover the eyebrows. They allow the forelocks to grow to a great length, although that gives them an especial grace. A beautiful comb very well made from metal, more or less precious, according to the wealth of the one who wears it, crowns the said headdress. Many are the women who are materially laden with bracelets from the wrists almost to the elbows, some of metal, others of tortoise-shell, others of taclobo, [156] etc., etc. As an ornament for their ears they generally wear some wide eardrops (balaring) formed by a cylinder of wood, generally soft, at the bases of which are fixed two round and unequal plates of engraved brass, silver, gold, or copper. In order to insert these eardrops, they make very large holes in the lobes of the ears until the smaller sheet of metal can pass through the said orifice, so that the cylinder may rest on the inner edges of the said orifice. They have necklaces and rings of several kinds, some of them of great value. They are often made of strings of beads interwoven in different colors. Not seldom do they have clusters of hawk's-bells and shells, or bundles of blue or red silk hanging from the necklaces. They have other necklaces which they call balucag, which are made from the hairs of the wild boar, and which they weave in the manner of small hoops and unite in the manner of a net, which are ornamented bits of shells, glass beads, and other trifles of the same kind. My attention was peculiarly struck by a necklace made of silver coins which were quite old, and which diminished in size successively from the center to the ends. The center was a duro of Carlos III, somewhat flattened out, which formed as it were the medallion of the necklace. The latter, besides being original, was quite valuable, for the thirty odd pesos which it must have been worth are a capital for a mountaineer of that small rancheria. Such jewels are seldom parted with however much necessity presses them, and thus it is explained how they pass from father to son for many generations. The rings that I saw among the individuals of that race were all of brass; but I am assured that those of gold and silver are not scarce. It is to be noted that not only do they adorn the fingers with them but also their toes. Of all these vain ornaments of eardrops, necklaces, and rings, they are despoiled when they receive the health-giving waters of baptism, like one who renounces the world and its pomp and vanity. Those objects are taken from them for they are wont to use them as amulets against this or that sickness, against such or such an injury which they fear, or, to obtain more easily their desires, etc., etc. In exchange, the father missionary gives them medals, rosaries, and scapularies, which they take great pleasure in showing, and wear hanging from the neck.

The dress of the men is simple and usually like that of the Indians. But they are very valuable when they have on their court apparel, for then they wear long breeches of European cloth, and many wear jackets of the same material, and fine beaver hats while they are not without shoes and shirts of much value. The shirts are not worn outside as the other Indians wear them, but they hide them as much as possible except the bosom, especially if they are well embroidered. Those who dress in the most beautiful gala attire, cut the hair and take care of it, but most of them who are fugitives and have but little intercourse with the Christians let the hair grow without taking any care of it. They twist it in order to make the crown which they hide under a handkerchief, usually a red one, which they wear tied about the head in the manner of the swains of Aragon. Some consider it an important ornament for their person to dye the teeth black and file them by means of flints, which take the place of a file with them. Although I have not seen it, I have been assured that the very rich cover their teeth with sheets of very thin gold, which they only take out when they eat. It is amusing to see the Monteses, who have recently come down from the woods, among the old Christians. In order not to be taken for Buquidnons, they present themselves so prinked out and walk along the streets so carefully, that one would think that they do not set their feet on the ground, and being so unnatural in their movements, they move the others to laughter in that very thing by which they are trying to please them. There is no better grace than naturalness.

In the brief examination that we made of what passes among the individuals of this race, in the deities whom they adorn, their sacrifices, and their songs and traditions, we shall see that they have some ideas of God, of heaven, of eternity, and of the first man. But they are so material, small, and disfigured, that by transverse light alone can the greatness of the primitive creeds be divined. Like the polytheists that they are, they have four gods at the four cardinal points: at the north, Domalongdong; at the south, Ongli; at the east, Tagolambong; and at the west, Magbabaya. Those gods, with their wisdom and power rule and govern this great mass of the world which we inhabit. Who does not see in these four deities a perfect resemblance to the Vazus, of the worshipers of Brahma? Now then, if those gods, according to the Buquidnons, govern this great fabric of the world with so great acumen from the four cardinal points, in the same manner, according to the Brahmans, Vazu-Pulastia governs the nations of the north; Vazu-Yama those of the south; those of the east, Vazu-Indra; and those of the west Vazu-Varuna. And so great is the order and concert of those regions that therefrom results the harmony of the whole universe, and, consequently, the so extensive worship which the inhabitants of India attribute to their Vazus, so that offended by men the order of this world might not be overturned. The god Magbabaya, that is to say, "the all-powerful one," has as equals in rank the god Ibabasug, and Ipamahandi. The former is invoked for the fortunate delivery of women; the latter takes care of carabaos, horses, and other larger and smaller cattle, and since a Buquidnon is rarely seen, who does not possess some of these animals for his ordinary work, hence, they invoke that divinity with so great frequency and in any disagreeable mischance that may happen to the said animals. From Tagumbanua, or the god of the fields, they hope for a good harvest, and dedicate the feast called caliga to him after the harvesting of the fruits. They invoke the Tao sa sulup or "men of the woods" (who resemble the Anitos of the Ilocan heathens) in their wars, diseases, journeys, etc. Those divinities according to them, are genii, who live within the trunks of the large trees, or on huge crags. They intervene in the affairs of mortals, harming them or protecting them, according as they are contrary or propitious. I noted on a certain occasion that, on passing before a leafy tree called balite, the mountaineer who accompanied me lowered his voice and was very much frightened. I asked him the reason for it, and after many urgings he considered it advisable to give me the explanation of his fright in these words: "The Buquidnons affirm that the balite is the habitation of Magtitima, or an invisible being of the woods, who, if he does not receive a sacrifice of white fowls, grows angry at mortals and does not allow them to cut the wood, and sends them sickness. Although I do not believe those things, I have a certain fear in passing near these trees." I urged him to cast off so superstitious belief and to trust in God, who is the only one who can deliver us from all sicknesses and danger of soul and body. The idol called Tigbas figures among the Buquidnons as a very highly respected god. They look upon him with great reverence, for they believe that he descended from the sky. Only the chief datos among them possess that idol. The said idol is made of stone, as is also the pedestal that supports it. The people guard it with the greatest care among the most esteemed objects of their ancestors, and only show it to those whom they consider as very closely allied to themselves, either by reason of friendship or kinship. Talian is another little idol represented by the figure of a monkey seated on its haunches. They make it from the root of the alder tree. Generally they carry it hanging from the breast by means of a cord which the unhappy Talian has tied about his neck. When they go on a journey and fear an ambush, they take that little idol by the string and let it hang in the air free in the manner of a plumb-line, and toward the direction where its gaze rests, they say that the enemies are preparing an ambush for them there. In order to free themselves from those enemies they leave the road which they had taken and follow one entirely different. If they suffer from any sickness, they submerge the idol in a basin of water and then drink the water immediately, for they believe that by so doing they will recover their lost health. Sometimes they say that it is sufficient to touch with the idol the ailing member, or the painful part, in order to find relief and even a total cure. Finally, they make use of it in order to divine where the objects or jewels which they have lost by chance are. They always try to keep the Busao or evil spirit well dispositioned. For that purpose they offer him food and drink, singing and dancing, according to their custom. At the same time they recite certain prayers, asking him to free them from such or such a calamity which they fear. The old men are generally the ones who offer the sacrifices, which usually consist only of the offering of fruits of the soil, and in the sacrifice of some swine and fowls, in order to court or make amends to one of their deities. One of their most common altars consists of a column with a dish on the upper part which contains some offering. The two cross timbers which are seen in the middle part are for the purpose of holding their little idols.

Leaving aside many other superstitious things in regard to their gods, which no less than the preceding give an idea of the sad condition of these poor wretches, I shall pass on to speak briefly of their marriages, which are agreed upon by the sole authority of the ancients or Maslicampo. [157] The latter who is also the one who directs all the chief affairs, determines by his own opinion that the alliance between such a youth and such a maiden shall take place, whether it be at the insinuation of the sweethearts or at the entreaty of their parents. Some promises then being made between the parents of the bride and the father of the young man, the relatives of each party having been summoned assemble in the house that has been previously prepared, where everything must be in abundance, but especially a liquor called pangasi, which they keep in certain large jars. When the hour for the marriage has arrived, the bridal couple having exchanged some words between themselves, receive from their respective parents a ball of morisqueta. They hold it for some minutes in the palm of the hand, and then the groom gives the ball of morisqueta to his wife and with that ceremony the marriage is effected. By that means, as is obvious, is indicated the duty which they have and recognize of mutually supporting one another and trying to procure the support of the family. A fine bichara is prepared among the guests while the feast lasts. There is abundance of food, sauces, and beverages, which are arranged with great anticipation. A solemn drunken revel follows this kind of banquet, the effect of that beverage, which they suck up through long reeds, placed in the jars which hold it. Unless they are datos or chief men, there are but few of them who have two or three wives, which, unhappily, is more common among other heathen races.

Father Eusebio Barrado, a missionary among those people, told me on a certain occasion that they exhibit great repugnance when they have to pass through the territory of other datos to whom they are not subject. In order that the traveler may make such passage without any danger, the chiefs have a spear called quiap, much larger than ordinary spears with incrustations of silver along the shaft, and the lower end of metal. They give it for a trifling recompense as a safe conduct to the travelers who have to cross through the territories of other datos, and the latter on recognizing the spear of the chief dato allow such persons to pass freely without harming them in the least, but on the contrary showing them consideration and deference. This takes place as I have been informed by a person worthy of all credit, even when there is war between the different factions.

The principal datos show their greatness by the use of enormous vases, where they keep rare and curious articles. Those vases are used at the same time for the storing of food. The agunes are not less esteemed by them, but the things held in highest estimation both by rulers and by subjects are certain quadrangular prismatic boxes like small coffers, which are ornamented on the outer part and on all their sides with two cuarto coins, in the form of very symmetrical and harmonious designs. In those boxes they keep their clothes and weapons. The weapons which they use most are balaraos of greater or less value, which they acquire from the Manobos of Agusan, in exchange for cloth, maize, camotes, salt, etc., etc.; the bangcao, or spear that they use both for hunting and for fighting with their enemies and for their exploits, one of which is the capturing and enslaving of children, after they have assassinated their parents. The said spears are generally of an excellent temper, as are also their bolos, and a certain other weapon called kris, which has been seen at times in the possession of the Buquidnons and is without doubt acquired from the Moros. For besides it being well-known that the Buquidnons have communication with the Moros by means of the river Pulangui, the said krises have Moro inscriptions and seals. I had a bolo in my hands whose handle or hilt surpassed many krises in value, for since it was of a dark, very hard and heavy wood, which I thought to be mancono [158] it had many large incrustations of silver, and from some of the silver which had been lost I discovered that they were not merely thin plates but pieces of quite a large size. The corresponding scabbard was of baticulin [159] and was worked with great skill.

Father Barrado of whom I have made mention a while ago assured me that he had seen among these heathens one who had a coat-of-mail made of brass plates, of very thick wire of the same metal and ornaments of silver, which was made to cover all the breast and the back. It would be difficult to say from whom and in what manner they obtained them, but according to the method in which they are constructed and by what I have been able to ascertain they appear to be very ancient, and, consequently, worthy of being exhibited in any museum of arms or antiquities. They have other more common ones which they make themselves, and which consist of certain bolsters about three fingers thick, well quilted, which cover their breast and back, not only from the darts but also from the spears of their enemies. The petty rulers of this race bind their temples with the pinditon which is a crown of cloth with three points, that of the center being the largest, and all of them ornamented in the style of the mountain. I shall tell on what occasions they make use of this crown.

Various are the said objects in my possession, as well as a curious sacafuegos [firemaker] of which I am going to say a few words, which are due to the kindness and generosity of Don Procopio de Alcantara, judge of the village of Tagoloan. The sacafuegos consists of two cylinders of wood of great resisting power, and not very porous. One of them is hollow and the other solid. The latter, which is fitted very perfectly to the interior part of the former, has at one end a little tinder with very fine powdered sulphur. Having been prepared in this manner it is inserted a trifle at the said end into the hollow cylinder, and a smart blow is struck on it in order to send it all at once [into the hollow cylinder], and then by drawing it out quickly, the tinder is found to be alight and is immediately applied to the tobacco. That is no other than a small pneumatic flint and steel, such as is usually represented by the authors of books on physics.

They smoke the tobacco which they grow themselves, which is considered to be of the most excellent quality. They sell it in not small quantities in Cagayan in exchange for clothes or other objects that they need. Since the people of this race have been somewhat more civilized than those of others, they smoke the tobacco in small clay, wood, or horn pipes, which they make themselves, adding a small bamboo joint for a mouthpiece. They chew tobacco without swallowing it, as well as buyo. Instead of keeping the lime [for the buyo] in bamboo tubes beautifully worked, as do the Manobos and Mandayas, they keep it in small brass boxes, which are beautified with cunningly-made adornments, each one of which has its fitting ladle of the same metal, fashioned by means of a small chain.

In order to be more unembarrassed in their voyages, they use what they call salapa, which is a brass box in the form of a crescent which they fasten to the front of their girdle by cords. The lotoan or pouch which is adorned with rich and vari-colored embroidery, is also used by them in their excursions. In it they keep their money, tobacco, buyo, rice, etc., etc. Although they can undertake long voyages afoot, without giving out, and can well endure the discomforts of the road through mountains and woods, they are such good horsemen that however steep may be the ascents they never alight from their horses. The horse is generally caparisoned with one or two strings of hawk's-bells, in the manner of the mule teams conducted by the muleteers of Cataluna, and they make as do the latter such a racket that they advise the traveler of their passing from a long distance.

They engage in the cultivation of the soil, and make extensive plantations of maize, which supply them not only with their ordinary food but also with goodly profits by selling it to the beach villages, thus obtaining in exchange many articles which they do not possess in the woods, salt being the chief. Since they do not count by months or by years, but by harvests, in order to know the time for their sowing they pay attention to the aspect of the sky. Accordingly, when they see certain constellations in the firmament which they designate by very curious and completely arbitrary names, since they know that they are, for example, those which precede the rainy season, they hasten to burn their trees and prepare the ground for sowing. I have seen the plow used for the cultivation of the soil, one somewhat different from those of Espana. He who guides it is never without his adze with which to cut the roots which he finds as the plow passes. For the finer labor, they use a small hoe with a short curved handle. Scarcely will one find a house of Buquidnons where there are not one or at times more small mills for grinding maize. They are made of two very hard stone cylinders. The inner is fixed on a wooden upright, while the upper is movable, and has an orifice in its center through which the maize is poured. The circular movement by which the grain is crushed is produced by a handle securely fastened to one side of the movable cylinder. An apparatus which I saw in Jasaan for removing cotton seed appeared very ingenious to me. It consists in the special gearing of the screws [engrenaje particular de las roscas] of two cylinders. Those cylinders being very close together allow the filaments of cotton to pass but not the seeds, which are as large as small peas. The motion is produced by means of a crank which is the continuation of the upper cylinder. The whole apparatus is wooden, but is operated with sufficient regularity although with some discomfort to the one operating it. Not a little time is given by the Monteses to the harvesting of abaca for they are not ignorant of the high price of that filament, in commerce. But to many of them their dream proves very contrary, for they often meet with Chinese traders, cunning as are no others, who exploit them by deceiving them in the price and weight, and what is worse, fill them with alcohol, by enticing them to drink deeply. In fact after the unfortunate fellows have used all the week in transacting the business they again return to their woods with the after effects of their intoxication, without abaca, without money, with some miserable gewgaws perhaps and a mind irritated by the deceit of which they were the victims. It would be advisable to impose an efficacious corrective on those exploiters of an evil class, and worse tricks, in favor of the poor Monteses. When the palay is harvested, on rising and before undertaking the ordinary labors, until daybreak, they generally sing popular songs, men and women alternating, either the history of their ancestors, or the prowess of one of their heroes, or some events of our first parents, Adam and Eve, corrupted and mixed as is supposed by their false beliefs. The airs of those songs are in general gloomy and monotonous. Their musical instruments are few and rudimentary, among them being the pulala, or bamboo clarinet, which has a very shrill sound, but which is the most appreciated; and instruments of bamboo resembling a flute; an imitation of a guitar (tiape) with only three strings; and the dayuray, or a very small drum whose box is made of the shell of the cocoanut or a bamboo tube.

Although they are so sunk in the darkness of heathenism they have some glimmerings of civilization among themselves, without doubt the vestige of the past Spanish domination, for they have their laws and courts for the punishment of theft and other crimes, laws which, transmitted from father to son, are reformed according to the greater or less discretion of the superior dato, to whom those who have been offended in a serious matter have recourse to demand justice. The dato, seated, and with his temples bound with his flaming pinditon and grasping in his right hand the famous quiap, has two subordinate datos sit near him, and then the criminal is immediately brought to his presence. Those who conduct him leave their spears thrust into the ground near the steps of that tribunal, so that no one in view of the crime of which the criminal is convicted dares to take the justice of the criminal into his own hands. The arguments for each side having been heard, after deliberation, the superior dato administers justice, together with the subordinate datos present at the act. The penalty decreed is executed without delay for the satisfaction of the aggrieved parties, the punishment of the offender, and the public warning of all. When the crime is not very serious, the offender is condemned to pay a certain number of large and small plates, to which a China jar is sometimes added, if the crime is somewhat greater. After the fine has been paid the one offended and the offender have to cleave with one single blow of the bolo, and at the same time a rattan which is held by the judges. If by accident the rattan should not be cut at one time, it is an evident sign that the opposing parties are still enemies, and, consequently, they yet look upon one another with care and dread.

It is a well-established fact among these heathens that he who kills a dato has committed so great a crime that it can never be erased, and the author and all his descendants are considered as slaves, and all have the right to reduce them to slavery whenever they wish.